3/10/24
Happy Rosh Chodesh Adar Sheni!
This year more than any recent year I feel like I’ve been looking forward to Purim for so much more time. And truthfully, we haven’t done this for over a year. It’s been 13 months since we’ve been holding in Purim because of the extra month between last year’s Purim and this year’s Purim. And of all years to have to wait an extra month to get to Purim… If ever Klal Yisroel has needed the yeshuos and ge’ulos of Purim, this year sure felt like it!
Aside from the Divrei Torah that I was able to cull together from many sources, I also stumbled (no, I wasn’t farshniken) upon some new Purim Torah that I will sprinkle in. (There will be a small clue in the subject line to alert you to take it with a grain of salt. Or a l’chaim. Your choice!)
As always, please enjoy the Torah, and share them with others who may enjoy them. Bonus points if you can recite them backwards!
Wishing everyone a Good Chodesh, and a Freilechen Purim!
Josh
[Purim Vorts] Orchestration without the attention
“Vayehi…zar’o”
And it came to pass…his later generations
(1:1, 10:3)
Very famously, Hashem’s name is not seen overtly in the Megillah, but we can see hints to Hashem’s presence if we look carefully. The characteristics associated with the name “Sha-kai” (Shin Daled Yud) is that of constriction, reduction, and minimalism. The Gematria (numerical value) of the first and last words of the Megillah, “Vayehi” and “Zar’o,” is 314, which is the same Gematria as Hashem’s name “Sha-kai.” This characteristic of constriction hints to the “behind the scenes” or “low profile” approach that Hashem took throughout the events recorded in the Megillah.
Hashem orchestrated every event in the Megillah, but he did so from a constricted or minimalistic perspective as indicated by his name Sha-kai. We can see the hint to this by analyzing the first and last words of the Megillah. From the beginning to the end, Hashem was there taking care of all the needs of Klal Yisroel, even though it might have been hard to recognize it at the time.
[Zvi Fleisher @ shemayisrael.com]
3/11/24
[Purim Vorts] The decree actually restricted authority, it didn’t extent authority
“Li’hiyos kol ish sorer b’veiso”
That every man should rule in his own home
(1:22)
The first letter that Achashveirosh sent declared that every man should rule in his own home. In a time when male domination in the home was not challenged, this seemed to be a peculiar mindset to consider for reinforcement. (In fact, the general consensus was that this proclamation made him a bit of a laughingstock, and put the king’s state of mind in question. But that’s a vort that I covered in a previous year.) So, what was the impetus behind this royal proclamation?
According to the Megillas Sesarim, Achashveirosh was worried that after he had Vashti eliminated, her royal-blooded and distinguished relatives would unite and try to exact revenge on him because she, unlike him, was of royal blood. So what right did he have to get rid of her?! Therefore, under the guidance of Haman, he decreed that each man would rule in HIS home ONLY, to the exclusion of anywhere else. No man would have authority over any other man outside of his home. Even people of royal lineage were restricted by this decree, thus protecting Achashveirosh from Vashti’s potentially blood thirsty relatives if they came to his palace looking for him.
This understanding of Achashveirosh’s letter is a big departure from the simple understanding of the Pasuk because instead of the decree reinforcing or extending authority, it actually imposed a limit on authority.
[Megillas Esther: The Answer Is…, p. 47]
3/12/24
[Purim Vorts] I know a guy
“Bayamim ha’heim u’Mordechai yoshei b’sha’ar haMelech katzaf Bigsan va’Seresh”
In those days while Mordechai was sitting at the King’s gate, Bigsan and Seresh became angry
(2:21)
When the Pasuk tells us that Mordechai was sitting at the King’s gate, it doesn’t mean that he pulled out a beach chair and just plopped down to enjoy the view. He was actually there on official business for the King. So how did Mordechai snag such a sweet gig? And what does Mordechai sitting at the palace gate have to do with Bigsan and Seresh getting angry?
Yalkut Shimoni explains that Esther spoke with Achashveirosh soon after she was appointed Queen. She pointed out that over the years, many kings had selected wise Jews to be among their advisors. Even Nebuchadnezzar had a Jewish advisor–Daniel. When Achashveirosh asked Esther if she knew of such a person, she gave him Mordechai’s name. Without delay, Achashveirosh appointed Mordechai to his cabinet and placed him at the palace gate instead of Bigsan and Seresh.
This demotion for Bigsan and Seresh led to their fury at the king. They immediately began plotting his assassination right in front of Mordechai thinking that he wouldn’t understand their conversation in a foreign language. And we know how that worked out for them.
[Vedibarta Bam: Megillat Esther, p. 73]
3/13/24
[Purim Vorts] ***The names of Achashveirosh’s mothers-in-law***
“Vashti haMalka a’sisa mi’shtei nashim”
(1:9)
Some people are aware that Vashti’s family was very progressive for the time that they lived in. After all, we’re told that Vashti had two mothers, as it says, “Vashti haMalka a’sisa mi’shtei nashim” (1:9). However, most people are unaware that these women’s names are also mentioned in the Megillah.
A mere three Pesukim after informing us about these women, we’re told the name of one of Achashveirosh’s mothers-in-law when it says “Va’chamaso Ba’aro Vo” (1:12). And at the end of the 7th Perek (7:10), we’re told the name of Achashveirosh’s other mother-in-law when it says, “Vachamas Hamelech Shachachah.”
So we know that the names of Vashti’s mothers were “Ba’arah Vo” and “Shachachah.”
(And it must be true because I read it online.)
[TheYeshivaWorld.com]
3/14/24
[Purim Vorts] He’s a card carrying member
“Ish Yehudi haya b’Shushan habirah”
There was a Jewish man in Shushan the capital
(2:5)
There are many commentaries on the Megillah that mention that Mordechai was one of the 70 members of the Sanhedrin (high court). But where is there an allusion to this in the Megillah?
Our Pasuk (quoted above) is Mordechai’s introductory Pasuk into the narrative of Megillas Esther. That being the case, what better place than the first time he is mentioned to provide his credentials. And that’s exactly what precedes this Pasuk. The previous Pasuk ends with the word “Kein” (Chaf-Nun) which has a Gematria of 70. The juxtaposition of this word with Mordechai’s elaborate introduction (including his lineage and Sheivet membership) is a hint to us that he was one of the 70 members of the Sanhedrin.
There’s another hint in the Megillah that Mordechai was part of the Sanhedrin. It used to be that courts, including the Sanhedrin, would sit (or, “hold court”) at the gate of the city. When Bigsan and Seresh were plotting to assassinate the King, Mordechai was able to understand their dialogue even though they were speaking in a foreign language. This is because as a member of the Sanhedrin, he understood 70 languages. We’ll focus on the last word in one Pasuk which leads into the first two words of the next Pasuk. “...Vay’vakshu lishloach yad baMelech Achashveirosh. Vay’vada hadavar l’Mordechai…” This is translated as, “...and they plotted to assassinate King Achashveirosh. And the matter became known…” If you look at the Sofei Teivos (ending letters) of the three words, “AchashveiroSH. Vay’vadA hadavaR,” (“...Achashveirosh. And the matter became known…”) you have Shin-Ayin-Reish which spells the word “Sha’ar,” gate, indicating the place where Mordechai would sit when participating in court proceedings, the reason he knew 70 languages, and therefore the only reason he would have been able to understand the conversation between Bigsan and Seresh in a foreign language.
The Rokeach shares with us an insight regarding the Megillah’s description of Mordechai in the very last Pasuk of the Megillah. When describing Mordechai, that Pasuk refers to him as “Mishneh La’Melech Achashveirosh,” Achashveirosh’s second-in-command. The Roshei Teivos (leading letters) of those three words are Mem-Lamed-Aleph which has a Kollel Gematriah (meaning, the numerical value is within one) of 70 and spells the word “Malei,” meaning full. Put together, we are to understand that Mordechai was Malei, full, of Torah, and was fit to sit on the Sandherin, of which he was one of the 70 members.
[Inside Purim, p. 271]
3/16/24
[Purim Vorts] Says who?
“Madua ata oveir eis mitzvas haMelech”
Why do you disobey the King’s command
(3:3)
Achashveirosh promoted Haman to a position higher than all of the other ministers. And all of the “Avdei haMelech,” the King’s servants, bowed to Haman as per the edict of the King. But when Mordechai refused to do so, the Chasam Sofer tells us that the Avdei haMelech did not question Mordechai about this. Rather, they reproached him for violating the decree of the King of the universe!
After all, they understood that it was Hashem who arranged everything that led to Haman’s rise to power. Similarly, the command that everyone must bow to Haman was simply another such command from Above.
[Megillas Esther: The Answer Is…, p. 84]
(Tomorrow we’ll entertain a very different approach to this.)
3/17/24
[Purim Vorts] There was no need to pursue it further
“Va’yehi k’amram eilav yom va’yom”
Now it came to pass when they spoke to him day by day
(3:4)
Achashveirosh promoted Haman to a position higher than all of the other ministers. And all of the “Avdei haMelech,” the King’s servants, bowed to Haman as per the edict of the King. Since Mordechai refused to do so, the Avdei haMelech questioned him about this. We have a Kri U’ksiv in this Pasuk–it’s read differently than it’s written. The second word in the Pasuk is written as “B’amram” (when they spoke), but it’s read as “K’amram” (as they spoke). Why do we employ such a change? Additionally, did they really speak with Mordechai day after day about this?
The Mishteh Yayin explains that the King’s servants respected Mordechai, but questioned him about his decision to not bow before Haman. They expected his answer to be something like him not being convinced that Achashveirosh had really made such a decree, or that he considered Haman to be an enemy, and that he refused to bow to an enemy. But when they heard that the reason Mordechai would not bow to Haman was because he considered it to be akin to idol worship, they were shocked. Nonetheless, on some level they understood that this was something that was a non-negotiable impossibility for him because of his dedication to his religion. It was quite clear to them, based on how definitive he was with his stance, that even if they would come to Mordechai day after day to ask him to reconsider his decision, that his response would be the same each and every day.
In reality, they spoke to Mordechai about this only once. That’s why “B’amram,” when they said to him that day, “Why are you violating the command of the King? and he told them that he was a Jew, they decided that this conversation was really “K’amram eilav yom va’yom,” as if they would have spoken with him day after day. They knew that it wouldn’t matter how many times they would speak with him. There would be no convincing him to bow to Haman. It was against his religion, and his commitment was unbreakable!
So the Pasuk ends by telling us that after speaking with Mordechai that very first time, they reported to Haman that Mordechai said that he would not bow to Haman because he was a Jew. There was no need to delay in reporting this to Haman because they knew Mordechai would never change his mind.
[Vedibarta Bam: Megillat Esther, p. 82]
3/18/24
[Purim Vorts] You can run but you can’t hide
“Al tidami vinafsheich”
Do not imagine that you will be able to escape
(4:13)
Esther sent a message to Mordechai explaining that approaching Achashveirosh uninvited would be a near-certain death sentence. This punishment was known to all. Not only those who served daily in the palace, but even those in the far-flung provinces were aware. Despite this, Mordechai replied to her with a warning that she should “not imagine that you will be able to escape” by hiding in the palace. Not only that, but the Jews will be saved anyway despite her lack of participation. Seemingly, Mordechai is warning Esther that she is risking her life even if she chooses to take no action.
However, the Manos HaLevi and the Yalkut Me’am Loez say something quite different. They both offer that Mordechai’s warning to Esther was the following: Even if she somehow managed to spare her own life, even if her physical body would not be harmed during this time of great danger to the Jews, her soul would not escape the ultimate judgment by the King of kings because of what she allowed to happen to her brethren by not interceding.
[Megillas Esther: The Answer Is…, p. 133 & Zvi Fleisher @ shemayisrael.com]
3/20/24
[Purim Vorts] Brought to you by the number “3”
“V’tzumu alai v’al tochlu v’al tishtu sh’loshes yomim”
And fast for me and don’t eat and don’t drink three days
(4:16)
Why did Esther decide that the length of the fast should be specifically three days?
R. Dovid Feinstein (Kol Dodi on Megillas Esther) points out that there had been many significant “threes” in Judaism until that point.
The Torah has three parts: Torah, Nevi’im, Kesuvim
Klal Yisroel are made up of three groups: Kohanim, Levi’im, Yisraelim
The Torah was given in the third month: Sivan
The Torah was given after three days of preparation.
Esther hoped that fasting for three days, a number representative of Torah and of Klal Yisroel, would demonstrate their willingness to reaccept the Torah, as it says, “Ki’yimu v’kibilu” (9:27). She also hoped that fasting for three days would demonstrate their recognition that Hashem is still in control of everything even when there is Hester Panim (hiddenness of His face) as was taking place during the time of the Megillah.
Through these three days of fasting, the devotion and faith of Klal Yisroel would be apparent, and this would be a source for their salvation.
[Inside Purim, p. 127]
[Purim Vorts] The second invitation meant more
“Im al haMelech tov”
If it please the King
(5:4)
Achashveirosh extended his scepter toward Esther to indicate that her presence, though uninvited, was acceptable to him. Esther then opened her invitation to the King (and Haman) to her banquet using the words, “If it please the King…” But at the banquet when she invited Achashveirosh and Haman to the second banquet the next day, she opened with, “If I have found favor in the King’s eyes…” Why did Esther take different approaches to each of her invitations?
The Yalkut Mei’am Lo’ez points out that Esther was well aware of Achashveirosh’s love for parties. So she didn’t need to pressure him when inviting him and Haman to her first banquet. So, “If it pleases the King” was really sufficient at that moment. However, at that banquet, Achashveirosh asked Esther what she wanted, and she was elusive except for her request that they attend another banquet the next day. At that point, she could tell that she was pushing her luck a little, so her second invitation started with, “If I have found favor in the King’s eyes.” She felt the need to persuade him a little so that he wouldn’t feel that she was stringing him along.
The Malbim says something very similar. The nuanced difference is that at the first banquet, Esther used the words, “If I have found favor in the King’s eyes,” because the next day she would be asking Achashveirosh for a favor at the second banquet. So it wasn’t the invitation itself that was the favor. Rather she was alluding to the favor that she would present when they got together the next day. In effect, she was saying, “Please come to my second banquet tomorrow, because, if I have found favor in your eyes, I would like to ask you for something.”
[Megillas Esther: The Answer Is…, p. 151]
3/21/24
[Purim Vorts] He doubled-down and held his ground
“V’lo kam v’lo zah mimenu vayimalei Haman al Mordechai cheima”
He neither stood up nor stirred before him, and Haman was filled with wrath at Mordechai
(5:9)
Haman was absolutely elated at being the only guest at Esther’s party aside from Achashveirosh. He felt so important–so special. But all those good feelings suddenly dissipated. Instead, Haman was filled with wrath the moment he saw that Mordechai continued to refuse to show him honor as he walked by. But why does the Megillah feel the need to tell us yet again that this lack of respect from Mordechai infuriated him. We were already told earlier (3:5) that when Mordechai refused to bow down and prostrate before Haman, that Haman was filled with rage. What new information are we being told at this juncture?
The Yosef Lekach explains that Haman suspected that there was some kind of relationship between Mordechai and Esther, and that that’s why Mordechai felt emboldened enough to defy the command to bow before him. However, Haman had just been invited to an intimate dinner with only the king and queen. Mordechai wasn’t on the exclusive guest list. Mordechai would not be joining them! That seemed to indicate that there was, in fact, no connection between Esther and Mordechai. If the two of them did not have a relationship, then there must have been some other reason Mordechai felt confident enough to refuse to show Haman honor, and the thought of that made him very upset! Haman’s new awareness of this, and his furry, is what the Megillah is pointing out to us at this time.
The Alshich points out something additional in the Pesukim that we may have overlooked. In the third Perek, the Pasuk says that Mordechai wouldn’t “bow or prostrate himself” to Haman. But in our Pasuk (in the fifth Perek) it says that he “neither stood up nor stirred before Haman.” The Alshich understands that as time progressed, Mordechai dug his heels in further. Whereas earlier he wouldn’t do a full blown bowing to Haman, he would, however, simply rise slightly in acknowledgement of Haman’s presence. But now that Mordechai recognized that the tide was slowly turning in the favor of the Jews–Esther had become queen, she had survived the suicide mission of approaching Achashveirosh uninvited, and he had even agreed to attend a dinner party with her (and Haman)–he felt that there was no need to concede anything to Haman. And with that he refused to even stir in the slightest in Haman’s presence. This escalation of Mordechai’s defiance, and Haman’s new level of anger, is what the Megillah is sharing with us at this time.
[Megillas Esther: The Answer Is…, p. 161]
3/23/24
[Purim Vorts] ***She acted immediately in adherence of the Halacha***
During the “Mordechai parade” (6:12), why did Haman's daughter turn over a chamber pot onto her father?
We know that just a few Pesukim earlier, when Esther tells Mordechai to have all of the Jews fast for her before she approaches Achashveirosh uninvited, that part of this fast would take place during the first days of Pesach. When the Pasuk (4:17) says, “Vaya’avor Mordechai,” and Mordechai left, Chazal tell us that another way to understand “Vaya’avor” is like the word “Oveir,” that Mordechai (and the Jews) passed over, or transgressed, the mitzvos of Pesach. By fasting during the first days of the holiday, they would be unable to consume the required foods (Matzah, Marror, and Wine) at their Pesach Seder.
Halacha dictates that if a person finds Chometz in his home on Yontif, “kofeh alav es hakli,” he should turn over a utensil onto it (to hide it from view without touching it).
When the Gemara (Chulin 139a) asks for the source that Haman is alluded to in the Torah, it says “Hamin Ha’etz,” from the tree, which according to one opinion was in fact wheat. So, to some extent, Haman was likened to wheat.
So when Haman’s daughter looked down and saw the embodiment of wheat (Chometz!) in the form of her father on the holiday of Pesach, she acted in strict adherence to the Halacha and immediately was Kofeh alav es hakli, turned over on to him the nearest utensil, her chamber pot, to hide the Chometz from view!
[TheYeshivaWorld.com]
[Purim Vorts] Tefilah is our super power
“Ki nafol tipol lifanav”
For you will surely fall before him
(6:13)
R. Elimelech Biderman brings a Rambam which tells us the purpose of the Mitzvah of reading the Megillah. In Parshas Va’eschanan (Devarim 4:7), Moshe asks rhetorically, “For which is a great nation that has a god who is close to it, as is Hashem, our G-d, [to us] whenever we call out to Him?” The Rambam is telling us that the Mitzvah of Mikra Megillah is to let everyone know that the Torah is truthful when we’re told that Hashem listens when we call out to him in Davening. It was in the merit of our Davening that we were saved from annihilation. How do we see this from our Pasuk in the Megillah quoted above?
After Haman finished giving his “Woe is me,” Shpiel, to his friends and his wife, Zeresh tells him that “you will surely fall before him,” meaning Mordechai. The simple understanding of the Pasuk is that Zeresh is telling Haman that he’s in a bit of a pickle. For if Mordechai is a Jew, Haman will surely fall in failure before him. But the Malbim offers another way to understand her words.
The Malbim explains that she was actually giving Haman advice on how he might yet be able to come out on top. She was instructing Haman to humble himself before Mordechai–”Nafol tipol lifanav.” He needed to demonstrate to Mordechai that he was admitting that he was weaker than Mordechai. Only if Mordechai felt that the threat was abated would he cease his Davening. And only then would Haman have a chance to prevail over Mordechai and the Jews. However, if Mordechai was allowed to continue Davening, Haman would surely fail.
You only have to look back to the previous Pasuk to see that Mordechai understood the power of being constantly involved in Davening. Because as soon as the “Mordechai Parade” through the streets of Shushan ended, the Pasuk tells us “Vayashav Mordechai el sha’ar haMelech,” that Mordechai returned to the Gate of the King. And Rashi explains that this means that Mordechai returned to his sackcloth and fasting (which seems to allude to Davening also).
[Torah Wellsprings - Purim 2023, p.5]
[Purim Vorts] On the double!
“Va’yavhilu l’havi es Haman el hamishteh”
They hurried to bring Haman to the banquet
(6:14)
When Haman returned home from parading Mordechai through the streets of Shushan, he was covered in muck from having had the chamber pot dumped on him. You can only imagine how repulsive his appearance and odor must have been. Nonetheless, the king’s chamberlains, who arrived to fetch Haman and bring him to Esther’s second banquet, wasted no time in hurrying Haman out the door to go to the palace. Why were the chamberlains in such a rush to get Haman out the door?
The Alshich tells us that in the previous Pasuk, Haman’s wife and advisors told Haman that he should humble himself before Mordechai in order to take advantage of the Jewish trait of compassion in an attempt to halt his downfall. This idea might have been good enough to actually try. However, Haman was unable to further discuss this idea and grow it into a full fledged plan because the chamberlains “just happened” to show up at that moment and immediately rushed him out the door to the palace. (Coincidence? Not a chance!)
The Chasam Sofer takes a different approach. He considers the possibility that Haman might have actually recognized that with things starting to turn against him, maybe it wasn’t the right time to suggest to the king to have Mordechai hanged. That being the case, he might have decided to take down the gallows before returning to the palace for Esther’s second banquet. But if he had done so, we would have been deprived of one of the most dramatic statements in the Megillah when Charvonah informs Achashveirosh that the man who just attempted to assault his queen has a gallows on which he planned to hang the man who saved his life!
These are yet additional examples of Hashgacha Pratis (Divine Providence)--Hashem watching over us and orchestrating our salvation behind the scenes, making sure that everything is in the proper place.
[Megillas Esther: The Answer Is…, p. 192]
[Purim Vorts] His mind was more at ease
“Mah she’eilaseich Esther haMalka”
What is your request, Queen Esther
(7:2)
At both of Esther’s banquets, Achashveirosh asked Esther what she wanted. However, there was a difference in the way he addressed her each of those times. At the first banquet, Achashveirosh addressed her simply as Esther when he said, “Vayomer haMelech l’Esther” (5:6). However, at the second banquet, he addressed her with her title when he said, “Mah she’eilaseich Esther haMalka?” Why did he address her differently at each of the banquets?
The Malbim seems to only focus on why Achashveirosh added the title at the second banquet (and not on why he omitted the title at the first). He says that Achashveirosh wished to express his love for Esther. He wanted to demonstrate to her that even if her request was a big one, he would fulfill it. After all, she was his Queen.
The Manos HaLevi explains that at the first banquet, Achashveirosh was a bit apprehensive. His wife had organized a party with an extremely short invitee list. Beside himself, the only other person invited was Haman. Achashveirosh was concerned that the two of them might be in cahoots in an evil scheme that would be to his detriment. He therefore addressed her simply by her name without her title. (Perhaps this was a way to humble her and send a message to remind her that he was the king, and that she only recently joined him in the palace. That’s kind of ironic considering how he and Vashti had been in the same situation, except with the roles reversed. Oh, how the tables had turned!) However, by the time they all found themselves at Esther’s second banquet the following day, Haman’s descent had already begun. (It’s not clear how Achashveirosh would have been aware of this. Perhaps it was related to Haman’s demeaning job of leading Mordechai through the streets of Shushan and having to call out before him. Perhaps the fact that Haman showed up to the banquet looking and smelling like a toilet that put Achashveirosh’s worries at bay. Perhaps it was the Yad Hashem orchestrating the salvation of Klal Yisrael that endowed Achashveirosh with insight that he previously never had.) Regardless of what put Achashveirosh at ease, he didn’t feel threatened by Haman’s presence at the second banquet. So he had no qualms about addressing Esther with her royal title of Queen.
[Megillas Esther: The Answer Is…, p. 194]
[Purim Vorts] It probably wasn’t a cherry tree
“El ginas habisan”
To the orchard garden
(7:7)
Achashveirosh couldn’t believe what he was hearing when Esther accused his most trusted advisor, Haman, of being the instigator behind the planned annihilation of her and her people. So in a fit of rage, he stormed out of the party, Esther’s second party with him and Haman, and went out to his royal orchard to clear his mind.
But he didn’t find his walk in the orchard very calming because, as the Ta’amo Di’kra tells us quoting the Gemara (Megillah 16a), that upon entering his orchard, he saw something that he just couldn’t make sense of. Before his very eyes, in his royal orchard, someone had the Chuzpah to be cutting down his choicest trees! It actually was not a man, but was in fact the angel Gavriel in the guise of a man. When Achashveirosh asked him why he was cutting down his trees, the response he gave was that he was following the orders of Haman. Well, I’m sure we can imagine the steam that was probably shooting out of Achashveirosh’s ears at this point.
But, you might wonder how Gavriel could have uttered an outright lie. After all, Haman didn’t have anything to do with cutting down the King’s trees. Or did he?
The Rokei’ach cites a Medrash that when Haman prepared to build the gallows on which he planned to hang Mordechai, he obtained the 50 Amos long beam by going into Achashveirosh’s orchard where he cut down a tree. And he most definitely didn’t have permission to do so.
So when Achashveirosh came into his garden, what was actually taking place? Maybe he saw someone actually cutting down trees. Or perhaps he merely saw a vision of someone cutting down trees. Either way, his experience at that very moment was rooted (?!) in Haman’s earlier illegal felling of a royal tree. This was the way things were arranged so that Haman’s earlier actions were now catching up to him.
[Zvi Fleisher @ shemayisrael.com]
3/24/24
[Shushan Purim Vorts] ***No Hosafos were needed***
Any Gabbai worth his Gartel knows that when calling up men for Aliyahs, he may not call up a son right after a father, or one brother after another brother. The reason given is because we want to avoid Ayin Hara.
The question begs to be asked how it was possible for Haman and his sons to be called up one right after the other (9:7) when it came time for their Aliyahs to the gallows. Was there no concern of Ayin Hara by calling them up one after another?
We have a proof from Chanukah that the concern of Ayin Hara wasn’t a problem when it came time to hang Haman and his sons. The reason for lighting Chanukah candles is to publicize the miracle. This is accomplished by people seeing the candles that we light. So we are required to light the candles at a height of no more than 20 Amos because any higher would be a height unlikely to be seen by the average person.
The Megillah tells us that the gallows that Haman built was tremendously high–50 amos–as it says, “Gavo’ah chamishim amah” (5:14)!
So since Haman and his sons were hanged at such a tree-mendous height [Thank you, R. Mordechai Millunchick]–way above the 20 amos height that people naturally don’t look above–there was no concern of Ayin Hara, and the event was able to proceed as scheduled with no need for any Hosafos between any of them.
[TheYeshivaWorld.com]
[Shushan Purim Vorts] Allusions in the Torah
“Haman…Esther…Mordechai min haTorah minayin?”
Where is…Haman…[and] Esther…[and] Mordechai alluded to in the Torah?
(Chulin 139b)
Famously, the Gemara identifies allusions to Haman, Esther and Mordechai in the Torah.
Haman is alluded to in the very first Parsha of the Torah (Bereishis 3:11) in the Pasuk of “Hamin ha’eitz,” have (you eaten) from the tree. The word “hamin” is spelled with the same letters as Haman. R. Yosef Chaim Sonnenfeld finds another allusion to Haman in the Torah. He identifies one of the ingredients of the Ketores (incense spices, burned in the Beis Hamikdash daily), of all things, to be an allusion to Haman. How is that? The spice called “Chelbonah” is the only one that has a foul smell. And what solidifies this connection to Haman is that the Gematriah of Haman’s name is the same as the Gematriah for “Chelbonah.”
Esther is alluded to in Sefer Devarim (31:18) in the Pasuk of “Vi’anochi hasteir astir panai,” I will surely have concealed my face. The word “astir” is very similar to Esther.
Mordechai is alluded to in Sefer Shemos (30:23) when it says “Mar dror,” pure myrrh (an ingredient in the oil used for the anointing of the vessels in the Mishkan, as well as anointing Aharon and his sons. Unkelos translates “mar dror” as “meira dachya,” which shares many letters with, and sounds fairly similar to, Mordechai. If you’re wondering about the references to Esther and Haman being right in the Pesukim, yet the reference to Mordechai requiring looking at the aramaic elucidation of Targum Unkelos, it’s actually quite apropos. The Divrei Purim (printed in the mid-19th century) points out that central to Mordechai’s role in the miracle of Purim was his knowledge of foreign languages (which allowed him to understand the conversation of Bigsan and Seresh as they plotted to assassinate the king). So the fact that we need to look at the Targum to see (more clearly) the hint to Mordechai in the Torah isn’t such a stretch after all.
[Zvi Fleisher @ shemayisrael.com] & [R. Ozer Alport @ aish.com]